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The Four Noble Truths:
The Essence of Buddhism
Written by Venerable Master Hsing Yun
© 2014 Fo Guang Shan
International Translation Center
All rights reserved.
Written by
Venerable Master Hsing Yun
Translated by
Amy Lam
Edited and proofread by
Venerable Yi Chao, Jonathan Ko,
Louvenia Ortega, and John Gill
Table of Contents
I.
The Truth of Suffering
II.
The Truth of the Cause of Suffering
III. The Truth of the Cessation
of Suffering
IV. The Truth of the Path Leading
to the Cessation of Suffering
3
15
21
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The Four Noble Truths:
The Essence of Buddhism
The first teaching of the Buddha, delivered after he
attained enlightenment at Isipatana, near Varanasi,1
was on the “Four Noble Truths.” The Four Noble
Truths are the fundamental teachings of Buddhism;
they were realized, experienced, and taught by the
Buddha himself. The following Four Noble Truths
encapsulate the true nature of life and the universe.
I. The Truth of Suffering
II. The Truth of the Cause of Suffering
III. The Truth of the Cessation of Suffering
IV. The Truth of the Path Leading to the
Cessation of Suffering
The Four Noble Truths form the foundation of
Buddhism from which all Buddhist sutras are de­
rived. Though the Four Noble Truths are usually
1.Modern day Sarnath, near Benares.
1
associated with Theravada Buddhism, the Flower
Adornment Sutra, a Mahayana sutra, even has a
chapter devoted to the Four Noble Truths. Thus, all
Buddhists should learn the fundamental teachings of
the Four Noble Truths.
The word “truth” in the Four Noble Truths has the
meaning of investigating reality. The first noble truth
is the “truth of suffering,” which is to see that this
world is like a burning house, full of suffering and
lacking in Joy. The second noble truth is the “truth of
the cause of suffering,” which is to realize that the af­
flictions of greed, anger, and ignorance are the causes
of birth, death, and suffering. The third noble truth
is the “truth of the cessation of suffering,” which is
to attain the true nature of nirvana. The fourth noble
truth is the “truth of the path leading to the cessation
of suffering,” which is to find the way to transcend
the world of suffering and find real happiness via
what the Buddha called the Noble Eightfold Path.
The first and second noble truths describe the
formation of this mundane world of delusion; the
second noble truth is the cause, and the first is the
effect. In the same way, the third and fourth noble
truths describe how we can enter the supramundane
world of enlightenment; the fourth noble truth—the
eightfold path—when it is practiced, acts as the cause
for the third noble truth: nirvana. Let us look at the
Four Noble Truths one by one.
2
I. The Truth of Suffering
We should have a joyful, optimistic, and positive
outlook on life. We should not constantly talk about
suffering, walk around with knitted eyebrows and
sad expressions, and be consumed by depression
and misery. However, after hearing the Four Noble
Truths, some people may wonder: If we should seek
joy in life, then why does Buddhism dwell so much
on suffering?
The reason the Buddha spoke of suffering is be­
cause it is important for us to realize that all kinds
of suffering exist in this world. Once we know the
true nature of suffering, we can find a way to end our
suffering. Understanding the existence of suffering is
only part of the process. Learning how to put an end
to it, and, thus, how to be free from it, is the ultimate
reason we talk about suffering in Buddhism.
Some people may think, “Why does Buddhism
say that life is full of suffering? I am not hungry for
fame and wealth, nor am I hampered by love and
emotion. My life is filled with happiness.” According
to the Buddhist sutras, there are many forms of suf­
fering, both physical and mental. Some people have
less desire for material comforts; they are able to
withstand the hardships of extreme weather and ac­
cept the pain of poverty. There are those who can rise
above the attachment of emotions, handle the agony
3
of being separated from loved ones, and tolerate the
hassle of dealing with people they do not like. No
one, however, is free from the pain that occurs at the
end of one’s life. Therefore, it does not make a differ­
ence whether or not we discuss suffering; everyone
will experience some kind of suffering during his or
her lifetime. If we can fully understand the sources
of suffering and find ways to overcome them, then
we can free ourselves from the deep sea of suffer­
ing and enjoy real happiness. What are the causes of
suffering?
A. Material Things
The first cause of suffering is the disharmony be­
tween material things and oneself. For example, if we
live in a small house with many people, we may feel
cramped and our crowded living conditions can be­
come a source of suffering. If a pillow is too thick or
too thin, we may not be able to get any sleep, causing
us to become restless and then short-tempered. To a
student, even the height of a desk or the brightness of
a light can be a distraction and a source of discom­
fort. Therefore, dissatisfaction with such material
things in our everyday lives can give rise to suffering.
Not only can external material things be a source
of suffering, but one’s skin, hair, and nails, if not tak­
en care of properly, can also become filthy and be­
come a source of distress. There is a Chinese proverb
4
that says, “Our hair is like three thousand strands of
trouble.” Our lives are inextricably connected to ma­
terial things.
B.People
The disharmony between other people and one­
self can be the greatest cause of affliction. For ex­
ample, we cannot always be with the people we love,
yet we have to deal with people we dislike.
Due to differences in our views and the ways in
which we handle situations, conflicts arise and suf­
fering ensues. Sometimes, even when we are care­
ful and try not to offend others, we still feel insecure
when we see people whispering in a group because
we assume that they are criticizing us behind our
backs. Disharmony in our relationships with other
people can diminish our aspirations and result in a
sense of dejection and apathy. Thus, it is essential
to establish harmonious relationships when we deal
with others.
C. The Body
Some people say, “Health is wealth.” Even if
we possess all the treasures in the world and have
unparalleled talents, we cannot accomplish anything
without a healthy body. The body’s cycle of aging,
sickness, and death is a natural phenomenon that no
one can escape. A healthy person will become weak
5
one day. A beautiful complexion will wither with
age. Although we may flaunt our strength when we
are young, our bodily organs will nonetheless start
to deteriorate with the passing of time. Our eyesight
will degenerate and our movements will slow down.
Even a minor cold can confine us to bed for several
days. A minor toothache can make us toss and turn
in our sleep. Due to the disharmony between one’s
body and oneself, all manner of suffering occurs one
after another.
D. The Mind
The mind likes to take control and be like a
king, ruling over all his subjects. It is also like an
untamed horse running wild, not willing to be con­
trolled. When greed, anger, and ignorance appear in
our minds, though we try hard to keep them under
control, they resurface time and time again. Our ef­
forts seem so futile. Suffering arising from the dis­
harmony between one’s mind and oneself can ex­
ceed the suffering brought about by disharmony of
the body. When the body becomes ill, we can cure it
with medicine, but when the mind is sick, even the
best physician may not know what to do.
We often hear people complaining to others:
“You’re not listening to what I am saying!” Actually,
the one who is not listening is not someone else,
but our own mind. We often cannot stop our mind
6
from wandering or creating mental afflictions. In this
sense, our own mind can be our most formidable en­
emy. If we are constantly at odds with our own mind,
suffering is inevitable.
E.Desire
As human beings, it is impossible for us to be
completely without desire, but desires can be whole­
some or unwholesome. Wholesome desires are those
such as wanting to become a sage or a Buddha, to
excel in one’s career, to serve one’s community, or to
benefit one’s country and fellow human beings. On
the other hand, coveting material comforts, grasping
for power and position, or craving the pleasure of
a love affair are unwholesome desires and can lead
to our downfall. Even wholesome desires, when not
managed properly, can become overwhelming bur­
dens and give rise to great suffering. Unwholesome
desires are even more damaging! Thus, an important
ingredient of success is knowing how to transcend
one’s material desires.
F.Views
“View” refers to our way of thinking and our per­
ceptions. While a lack of material things is tolerable,
isolation due to one’s views and solitude of the spirit
are the most difficult to bear. Since ancient times,
many seekers of truth have found themselves having
7
to travel the path of Truth alone. In fact, the Buddha
considered entering nirvana immediately after his en­
lightenment due to concern that living beings may not
be able to understand the Truth he had realized.
What makes us suffer most are those views and
concepts which seem correct but are actually wrong.
During the Buddha’s time, there were ascetics who
practiced all kinds of self-mortification. Some stood
upside down in the forest; some sat dangerously close
to fires; some submerged themselves in water; some
refused to eat; and some went about naked. They
tried to use every type of method to torture their bod­
ies so that they might be liberated from their bodies.
Because of their wrong views and understanding,
these ascetics inflicted physical pain on themselves
unnecessarily. Wrong views and understanding can
cause us much suffering; they are the main stumbling
blocks to our realization of the Truth.
G.Nature
In human history, our first struggles were between
ourselves and the natural world. Since ancient times,
the amount of suffering brought upon us by natural di­
sasters such as hurricanes, earthquakes, and fires, has
been incalculable. When there is too much rain, flood­
ing occurs and can completely cover low-lying areas.
When there is too little rain, a drought occurs, crack­
ing the soil and making it impossible to plant crops.
8
The suffering we experience because of the disharmo­
ny between nature and ourselves are clear and direct.
H. The Self
The real root of suffering, whether caused by ex­
ternal factors such as material things and nature, or
by internal factors such as the mind and our views,
can be traced to our attachment to “I” and “mine.”
According to Buddhism, the source of all suffering
is the illusory self, the “I.” This “I” is but a com­
bination of what the Buddha called the “five aggre­
gates”: form, feeling, perception, mental formations,
and consciousness. When the five aggregates come
together, they result in life, but they can only exist
together as long as the proper conditions are present.
Nothing can exist unless the conditions for its
existence are appropriate. Ordinarily, we live as if
the body, which is made up of the five aggregates,
can exist eternally. We cling to the body as the real
self, creating all kinds of cravings, which in turn lead
to endless suffering. If we can see through the illu­
sion of the “self” and realize the wondrous truth of
emptiness, then we can transcend all suffering. The
Heart Sutra says, “[The Bodhi­sattva] contemplates
the emptiness of the five aggregates and overcomes
all suffering.”
How can we realize the emptiness of the five ag­
gregates and overcome all suffering? If we can realize
9
the “selfless” nature of all things, (i.e., all things do
not have an independent, permanent “self”), then we
can realize the emptiness of the five aggregates. Once
this is realized, suffering will be overcome. Let me il­
lustrate what this means with the following example.
Soccer is a very popular sport around the world,
and spectators at soccer matches often number in the
tens of thousands. Among the spectators at one of
these matches was a man who was smoking while
watching the game. He was so absorbed in the game
that he did not realize his cigarette was too close to
the man next to him and it burned a hole in his neigh­
bor’s clothing.
“Ouch, that hurts!” the neighbor yelled.
The smoker then realized what he had done, and
quickly apologized. The person whose clothing was
burned was so caught up in the excitement of the game
he said, “It doesn’t matter. I’ll buy another one later.”
How would you describe the neighbor’s state
of mind? He was so focused on the match that he
was in the state of “non-self.” At this particular mo­
ment, watching the match was all that mattered to
him. Even having a hole burned in his clothes was
not worth a fight. If he were not so caught up in the
game, such an incident would have developed into
a big fight. But, when both parties focused all their
attention on watching which side was winning or
losing, the concept of “self” no longer mattered.
10
Imagine: something as simple as a soccer match is
enough to capture our attention, so much so that we
can forget the “self” and pay little heed to a burning
pain. If we can realize the emptiness of the five ag­
gregates, we can definitely overcome all suffering.
The existence of suffering is an undeniable truth.
Buddhism not only emphasizes that we understand
that suffering exists, but takes the next step and looks
for a way to overcome this problem. Actually, all
modern studies, such as economics, medicine, and
politics seek to improve our lives and minimize hu­
man suffering. But ordinary social welfare endeav­
ors, such as aiding the poor and needy through the
provision of food and clothing, can only give mo­
mentary relief. These cannot eradicate the roots of
suffering. Buddhism not only emphasizes the eradi­
cation of our present suffering; more importantly, it
teaches us how to eradicate the roots of suffering and
liberate ourselves from the endless cycle of birth and
death. Suffering in Buddhism is not pessimistic ac­
ceptance; it is something we must actively overcome
and transcend.
Some may say, “I am not a Buddhist, and I am
not free from the suffering of birth, aging, sickness,
and death. But even Buddhists are still subject to
those same kinds of suffering. What then is the point
of Buddhism?” This is true; believing in Buddhism
cannot prevent birth, aging, sickness, and death. But,
11
when faced with such suffering, we will have greater
strength to overcome it. When we come face to face
with death, we will be able to accept it more openly
and gracefully.
Many of the great enlightened Buddhist masters
chose to live in the forest, by the water, or even in
cemeteries, in order to realize their Buddha nature.
Many of the noble followers of Confucianism chose
to leave the hustle and bustle of city life to lead a
simple, honest, and tranquil life without any worldly
desires. Most people find such a lifestyle difficult to
accept, but these sages willingly lived lives of sim­
plicity and in great happiness. Why? This was be­
cause they had such high aspirations for themselves.
They had great confidence in their ideals, so they had
the strength to endure the hardships and suffering
that ordinary people cannot.
A proper understanding of religion will give us the
strength to overcome hardships willingly. Many peo­
ple pray to all varieties of gods, asking for protection,
money, wealth, health, and all the things that they deem
“good” in life. This type of belief can only encourage
greed. When these people cannot get what they want,
they end up in despair. Some might even blame the
gods for their suffering. This kind of belief system,
which is based on greed, cannot give people strength.
True Buddhists should not make unreasonable
demands from the Buddhas or bodhi­sattvas. Instead,
12
we should follow the way of the Buddhas and bodhi­
sattvas and be willing to dedicate ourselves to the
benefit of all beings. If we have this kind of belief
and spiritual understanding, then we will have the
strength to overcome the afflictions caused by mis­
fortune and other difficulties. If we can accept with
equanimity when others are either nice or hostile to
us, and if we can look at all worldly matters, be they
good or bad, in the same way, then we can confront
suffering with ease and calmness.
Buddhism may speak of suffering in life, but I
personally feel that life is full of joy. Why? Although
suffering exists, if we can use our strength to deal
with it then we can understand the real meaning of
joy. The fruit which ripens after diligent cultivation
tastes particularly sweet. The cultivation of a correct
and strong faith is an important key that aids us in
transcending suffering.
While the cultivation of a strong faith can aid
us in transcending the pain of suffering, the eradica­
tion of the fundamental suffering of life and death
is the ultimate goal of practitioners. We should not
be complacent just because we can deal with suffer­
ing through our willpower, mental adjustment, and
thinking. Even when we have control over the mi­
nor afflictions of life, if we are not completely free
from birth, aging, sickness, and death, then suffer­
ing still exists. A Chinese proverb says, “To catch a
13
gang of thieves, one should catch their leader first.”
Therefore, we must eradicate the root of suffering in
order to attain eternal joy.
The root of suffering is “self”—attachment to
the self, love for the self, and our self-centered view­
points. Because of “self,” we seek nice things to sat­
isfy our needs, and this pursuit gives way to greed.
When our greed cannot be satisfied, anger arises.
When we cling to our deluded views without un­
derstanding the truth of the facts, ignorance arises.
Because of “self,” the fetters of greed, anger, and ig­
norance follow us like shadows. How can we eradi­
cate the root of suffering? If we can understand the
truth of “non-self,” then the root of suffering can be
eradicated. However, “non-self” does not mean that
we have to destroy our lives; Buddhism is not nihil­
istic! Buddhism does not deny that life has value and
meaning. “Non-self” means to free oneself from at­
tachment to the self, the love of self, and the desires
of the self. It does not mean we should destroy every­
thing, or give up everything. Even if we were to com­
mit suicide, death would only occur to this illusory
body, not to our persistent clinging to the “self.”
In Buddhism, the teachings on “non-self” en­
compasses the teachings on wisdom, dependent orig­
ination, compassion, and emptiness. It is through let­
ting go of the attachment to “self” and wrong views
that we can realize the Ultimate Truth. It is only
14
when we can eradicate the “small self” of the ego
that is associated with greed, anger, and selfish de­
sires that we can manifest our true, pure, and joyous
nature. The noble men and women who realize the
true nature of “self” do not leave the multitude. They
still drink tea, eat meals, deal with other people, and
handle matters; they still live normal lives. The only
difference is that they have a pure state of mind in
their daily and spiritual lives. They have given up all
kinds of obsessions and have realized the real nature
of things. They are free from the suffering caused by
impermanence and have experienced eternity.
The “self” that we cling to so dearly is like a
dream: it is an illusion. Our life lasts only for a few
decades; it is illusory and changes constantly. The
real “self” transcends time, space, and relativity. It
is free from afflictions and is pure. The key to free­
ing ourselves from suffering and attaining joy is to
expand the “small self” and realize the boundless life
of the true self. This is something that we need to at­
tend to urgently.
II. The Truth of the Cause of Suffering
In Buddhism, “karma” refers to all that we do, say,
and think. Throughout our lives, we create a lot of
unwholesome karma because of our ignorant urges
and cravings. Unwholesome karma is like a seed that
15
bears the fruit of suffering. Thus, our suffering is
caused by our own karma, as we are subject to the ef­
fects of whatever actions we have done. Karma does
not disappear; it only accumulates. However, karma
is not all bad. There is also good karma. Whether we
taste the fruit of suffering or of joy depends on the
karmic seeds we sow.
Karma and the Law of Cause and Effect are both
concepts that are common to many Indian philoso­
phies. Karma is also one of the great teachings of
Buddhism. The teaching on karma is what allows
us to create a bright future for ourselves, and can
be a source of hope. There are some who will ask,
“Didn’t you just say that karma is the cause of suffer­
ing? Now, why do you say it gives us hope? Isn’t this
contradictory?” If you truly understand the teaching
of karma and how it works, you will not doubt that it
is indeed very hopeful.
The essential teaching of karma is that everyone
is responsible for his or her own actions. Throughout
history, there has always been one inexplicable ques­
tion that has confounded philosophers and religious
thinkers alike: What is the origin of life and the uni­
verse. Various theories have been proposed to explain
the origin of the universe and human life, such as the
theory of natural elements and the theory of evolu­
tion. The Christian religion maintains that the world
was created by God. Brahmanism in India holds the
16
view that everything evolved from Brahma. These
religions, and others, attempt to explain the initial
creation of life and the universe, and to establish a set
of laws in which everything is controlled by a god.
Alternatively, Buddhism teaches us that human
beings themselves, not someone else, are in charge
of their own destinies. Even God or Brahma cannot
escape the Law of Cause and Effect. In Buddhism,
karmic retribution is created by oneself, not by dei­
ties. The happiness or suffering in one’s life and the
brightness or darkness of one’s future is not bestowed
by gods, but determined by the effort that we have
made. Wholesome fruit is produced from the seeds
of our wholesome deeds. Likewise, unwholesome
fruit is produced from the seeds of our unwholesome
deeds. No one can give us fortune or misfortune. We
create our own good and bad actions; no one else
controls us. Thus, we can see that Buddhism has a
great deal of respect for free will. It is a religion that
believes in self-discipline, and that one will reap the
results of one’s own actions.
Dr. Hu Shi, the great modern Chinese Scholar,
said, “Whatever harvest one wants, one must first
plant accordingly.” Karma is like a seed. We have
to sow the kind of seed that will produce the type of
fruit we would like to harvest. Similarly, our actions
will determine our karmic effect. Karma presents
equal opportunity and is perfectly accurate. No one is
17
exempt from the effects of karma, even the rich and
powerful. The effects of karma apply equally to every­
one regardless of position, gender, status, or wealth.
Everyone will receive what they deserve and render
their own karmic outcome. No one can take someone
else’s place, whether it be husband or wife, father or
son, teacher or student, or our friends. Our karma is a
clear record of our actions, so accurate that not even
today’s supercomputers can be compared to it.
When everyone understands the concept of cause
and effect, the morals of society will improve, crime
will decrease, and we will be able to easily establish
a joyous and peaceful society. Therefore, the concept
of cause and effect plays a very important role in pu­
rifying our minds and raising the morality of society.
But there are still questions that remain. One
may say, “I know a person who has done many bad
things in his life. He has not only gone unpunished
but enjoys honor and wealth. On the other hand, an­
other person I know has done many good things, but
misfortune seems to follow him. How does the Law
of Cause and Effect work in these situations?”
Actually, this, too, is the Law of Cause and
Effect. Why? As mentioned earlier, the Law of Cause
and Effect is like planting seeds. Some plants will
become lush and green in one year. Some will take
several years to grow. Likewise, some karmic results
will ripen in this lifetime, some will ripen in the next
18
lifetime, and some will not ripen for many lifetimes
to come. The effects of karma may be immediate or
delayed, but we cannot refute their existence. There
is a proverb in Buddhism that says, “Good begets
good, evil begets evil. All causes will give rise to re­
sults; it is just a matter of time.” The Law of Cause
and Effect is absolutely fair. It is only a matter of
time. This is why we talk about cause and effect in
terms of past, present, and future lifetimes.
Some readers who have received a higher educa­
tion may react by saying, “This is the 21st century;
our technology and civilization are highly advanced.
Why should we believe in superstitions like cause and
effect?” Actually, the Law of Cause and Effect is the
most scientific and accurate of all the natural laws.
The Law of Cause and Effect controls every single
minute of our lives; we cannot live apart from it. For
example, when we are hungry, we eat. After we eat,
we are not hungry anymore. When we are tired, we
rest. After we rest, we will be full of energy. Every
little part of our lives, even our mental activities of
perception, emotion, and volition, play out according
to the Law of Cause and Effect. Therefore, if we wish
to be happy, we should sow good seeds. Then we will
taste the sweetness of our own good fruit.
When the first child conceived through in vitro
fertilization was born the entire world was shocked.
Although the child was not conceived inside the
19
mother, the child still required the father’s sperm and
the mother’s ovum, together with the support of sci­
ence, in order to grow. Even a child conceived through
in vitro fertilization still requires all the right condi­
tions to be present; thus this method of conception is
totally consistent with the Law of Cause and Effect.
There is nothing in this world that can escape the
Law of Cause and Effect. Once unwholesome karma
is done, a bad effect will surely follow. Although the
arising and the accumulation of bad karma can bring
us suffering, after it reaches fruition there is still
room for hope and a bright future. It is similar to a
person who borrows money from many people and is
heavily in debt. After he repays all his debts, he will
be free. It may also be compared to a criminal who is
freed after serving a prison term. A person who has
committed many bad deeds can still have a beautiful
future after he has borne the fruit of his karma.
According to the Buddha’s teachings, all phe­
nomena are impermanent. Bad karma is also imper­
manent and empty, without an innate self-nature. If
we stop creating unwholesome karma and instead
create wholesome karma, we will be free from suffer­
ing one day and can be truly happy. Thus, the Law of
Cause and Effect is neither pessimistic nor fatalistic;
rather, it is optimistic and progressive. If we want to
free ourselves from the depths of the sea of suffering,
we must first eradicate the cause of suffering and then
20
cease to generate any more unwholesome karma.
Then a life of joy will not be out of reach. Therefore,
a full understanding of the original cause of suffering
is absolutely necessary to achieve a life of joy.
III.The Truth of the Cessation of Suffering
If someone were to ask, “Why be a Buddhist? What is
the purpose of Buddhism?” How would you answer?
If you ask me, my answer may frighten you, because
I am a Buddhist for the sake of seeking “cessation.”
The word “cessation” may make people think
of annihilation, extermination, or nothingness, and
make people fearful. In the history of Buddhism,
there have been many cases in which the meaning
of the Buddha’s teaching was misinterpreted due to
incorrect translations, and these mistakes became
obstacles to the propagation of Buddhism. Ordinary
people may hear the word “cessation” and think of
annihilation or extermination, but the real meaning
of the third noble truth is to rid oneself of the afflic­
tion of delusion and discrimination so that one’s true
nature is revealed just as it is. Thus, cessation in this
case is not pessimistic nor destructive, but positive,
creative, and constructive.
“Cessation” is the ideal state in which greed, anger,
and ignorance have been completely eradicated. The
quiet, peaceful state of nirvana will appear only when
21
the fire of sensual desire is extinguished. The Buddha’s
teachings on wisdom and emptiness also point to the
same goal: we should empty out our delusion, greed,
and craving, so that we can uncover our wisdom.
When the concept of “emptiness” is brought up,
there are some who object and say. “I suppose then
that heaven and earth are empty, and that the self and
others do not exist. This ‘emptiness’ pulls people into
an aimless world of nothingness. It sounds horrible!”
Actually, the doctrine of emptiness in Buddhism
does not mean nonexistence or nihilism. The infinite
expanse of existence is contained within emptiness;
there would be no existence without emptiness. Our
typical conception of existence is inaccurate, but the
Buddhist idea of emptiness allows for true existence
and all the wonders of reality. How does emptiness
become non-empty and cessation become unceasing?
If I wished to organize a lecture, the first ques­
tion to consider would be “Where should we hold the
lecture?” If there’s no space, it’s not possible for us to
organize the lecture. Usually, when we want to orga­
nize something, we have to consider five factors: peo­
ple, subject, time, place, and object. “Place” means
space. Space has a very intimate relationship with our
lives. For example, your pocket can hold things if it
has space. You can put money in your purse if it is
empty. It is because your nose, ears, mouth, stomach,
intestines, and pores are empty that you can breathe,
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absorb nutrients, metabolize, and maintain your life.
If all these spaces were not empty, people would not
be able to survive. Because there is emptiness, there
is existence. If there were no empty space, we could
not construct buildings. This is how emptiness gives
rise to existence. Thus “cessation” and “emptiness”
do not mean nothingness. The cessation of illusion
and the elimination of the unreal are the prerequisites
for the manifestation of true, wondrous existence.
Xunzi, the great Confucian scholar, suggested that
one needs to go through three stages to cultivate the
mind: emptiness, unification, and stillness. The first
stage, emptiness, means that one should create an ap­
propriate “space” within one’s mind and not be stub­
born or condescending. If one has space within, new
knowledge can be easily absorbed and others’ sugges­
tions are readily accepted. Progress will surely follow.
It says in one of the sutras, “If one wishes to
know about the Buddha’s state of mind, one should
expand one’s mind like empty space.” We have all
seen space, but who can clearly describe its form and
shape? Is space rectangular in shape, square, or cir­
cular? Space is everywhere. The space that fills a cup
will take on a cup-like shape, while the space inside
a box is rectangular in shape. Since space does not
have any definite, fixed form, it can take on any form.
The teaching on emptiness transcends both existence
and non-existence. If we can expand our mind to
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be like the infinity of space, we will understand the
Buddha’s state of mind.
To become a Buddha we must realize the true
nature of wisdom and emptiness, and understand the
truth of nirvana and cessation. Cessation means the
extinction of birth and death and the severing of the
cycle of rebirth. The cycle of rebirth is the reason for
our suffering, which we must endure through long pe­
riods of anguish. Therefore, only by eradicating the
cycle of rebirth—which we are caught in because of
our desires—will we attain the ultimate freedom of no
birth and no death. Hence, if we wish to be free from
the pain of suffering, we must solve the problem at its
root, that is, to extinguish all of our mundane desires.
When you hear that Buddhism advocates that
people should eliminate all mundane desires, you
may fear that if you become a Buddhist you are no
longer free to marry, have children, make money,
have a high position, or enjoy worldly pleasures.
However, there is no need to worry. Buddhism is
a religion that seeks peace and joy. It does not re­
nounce normal living; what it rejects is overindul­
gence. In fact, as a Buddhist, one can still marry, do
business, and live a normal life. There is a Buddhist
sutra, the Vimalakirti Sutra, that describes a layman
named Vimalakirti who was married and very wellto-do, yet he was not a slave to material desire. In the
sutra, he is described thus, “Though a layman, he is
24
not attached to the three realms. Though married, he
always cultivates purity.”
There are those who say that Buddhism rejects
affection. In reality, Buddhism strongly emphasizes
affection; what Buddhism seeks to eliminate is self­
ish affection and desire. One should transform self­
ish affection into compassion and selfish desire into
wisdom. The affection advocated by Buddhism is
devotion, not possession. It promotes the compas­
sion of giving, not wanting. The love advocated by
Buddhism is love for all sentient beings, not just one
specific being. The bodhi­sattva’s2 compassionate act
of aiding all sentient beings is the manifestation of
this selfless affection in its highest form. Affection
that embodies compassion and wisdom will not go
awry. Some people seek out romantic love all their
lives. Although love may bring about happiness, it
can also be a source of suffering. When we read the
newspaper, we see that murders occur every day.
When we examine the underlying causes of these
crimes, we see that relationships and money are usu­
ally the main causes. Love without wisdom and com­
passion is a very dangerous trap.
There are some who believe that joy in life
is nothing but the possession of love and mon­
ey. Buddhism advocates that people should
2.A bodhi­sattva is a Buddhist practitioner who has vowed to
become a Buddha to liberate all sentient beings.
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eliminate selfish affection and greed for money. In
that case, what kind of happiness can one attain from
Buddhism? Actually, Buddhism does not get rid of
money itself, nor does it say that “money is a poi­
sonous snake.” Being poor is not a sin, nor is being
rich loathsome. In fact, according to the Mahayana
bodhi­sattva path, as long as wealth does not make
one greedy, and as long as position can benefit the
propagation of Buddhism, wealth or a high position
can be beneficial. Wealth and position can be very
useful in promoting Buddhism. Wealth in itself is
neither good nor bad; the key lies in the way it was
created and is used.
Some people have the misconception that
Buddhism says that we must renounce all posses­
sions. This simply is not true. Actually, Buddhism
says that it is important to have things; it is just that
the things we should have are different from what
people generally think. According to Buddhism what
we should “have” is joy, not just for ourselves, but
for all sentient beings. The way to accomplish this
goal is to develop the mind of non-attachment, that
is, to have everything by not possessing anything.
I often say that we should consider “not hav­
ing” as “having,” just as we should see emptiness
as existence. As I mentioned earlier, without empti­
ness there is no existence; and in the same way we
can only “have” things by “not having.” When we
26
possess things they are by nature limited, measur­
able, and calculable; whereas, “not having” is limit­
less, immeasurable, and boundless.
Within life there are two worlds. The one be­
fore our eyes is a narrow “world of possessing.”
Because of their ignorance, sentient beings fight for
their possessions. They do not know that when they
turn around, they will find that there is another larger
and wider world behind them. This other world is
the “world of not having” and will be realized only
if one’s selfish desires and emotions are eradicated.
In this world of “not having,” birth and death are
eradicated, desires are extinguished, and all duality,
differences, and illusions no longer exist. It is a com­
pletely liberated and carefree state of being. This is
the state that all Buddhists should strive to attain.
When can this state of liberation be attained?
Does one have to wait until one’s physical body is
dead and life is no more? No. This very state was
attained by the Buddha as he sat beneath the bodhi
tree on the night of his enlightenment. If we work
diligently, we can attain this state just as the Buddha
did.
What is the state of an enlightened being? In the
eyes of most people, an enlightened person often be­
haves very strangely. For example, in the records of
Chan Buddhism,3 the enlightened Chan masters had
3.Also known as Zen Buddhism.
27
different ways of expressing themselves when they
became enlightened. Some disciples laughed madly,
and others struck their masters; the masters did not
mind such behavior, they actually approved of it.
This kind of behavior was completely unacceptable
to ordinary people. However, to an enlightened being,
expressions such as these denote the nature of Chan.
IV. The Truth of the Path Leading to the
Cessation of Suffering
How can we remove the causes of suffering? The
Buddhist teachings describe the process in great
detail, and there are many teachings, including the
four immeasurable states of mind, the four univer­
sal vows, the threefold training, the five precepts, the
ten wholesome actions, the seven limbs of enlight­
enment, the Noble Eightfold Path, the thirty-seven
practices to enlightenment, and the six perfections.
All of these are considered part of the path, but for
the sake of brevity it is best to describe the Noble
Eightfold Path.
The Noble Eightfold Path includes eight fac­
tors that, when practiced correctly, lead to the ces­
sation of suffering. These steps are right view, right
thought, right speech, right action, right livelihood,
right effort, right mindfulness, and right meditative
concentration. The Noble Eightfold Path appears to
28
be very simple, but to understand it thoroughly is not
so easy. Let us take a look at each of the elements in
the Noble Eightfold Path.
A. Right View
Right view is what enables us to maintain our
faith in the truth when faced with inequalities or dif­
ficulties. Worldly knowledge can be both good and
bad. Sometimes it is not reliable and can mislead us.
Consider for a moment the Chinese character for ig­
norance (chi):
痴
This character is a compound of two other char­
acters: zhi (知), which means knowledge and chuang
(疒), which means ailment. When knowledge is cor­
rupted, it turns into ignorance. Some people are ex­
tremely clever, but when they do bad things, it is dou­
bly destructive! For example, both Nazi Germany’s
Hitler and the First Emperor of the Qin dynasty were
clever, yet diabolic. As we can see, a person’s pro­
found knowledge is not necessarily proportional to
his morality. Knowledge is like a sharp knife. If not
used properly, it can hurt others. Therefore, it is very
important for us to know how to transform knowl­
edge into wisdom and right view.
Transforming knowledge into wisdom and right
view is not easy. The principle is the same as in taking
29
photographs. The focus, distance, and shutter speed
must be adjusted accordingly before one can take a
clear and beautiful picture. Similarly, one can see the
true nature of life and the universe as it really is, only
if one has the right view. If one lacks the right view
when observing this earthly world, serious mistakes
will be made. It is like peering at flowers through a
heavy fog or like blind people touching an elephant.
B. Right Thought
Right thought is right volition, decision, and con­
templation. It means not having thoughts of greed,
anger, and ignorance. These three poisons of greed,
anger, and ignorance are the main obstacles on our
road to enlightenment. They continually occupy our
minds and contaminate our pure nature. It is not easy
to be rid of these three poisons. We have to exert ef­
fort constantly to maintain the right thinking needed
to overcome these three poisons and enter the path to
Buddhahood.
C. Right Speech
Using right speech means that we should not lie,
slander others, use harsh language, or utter frivolous
speech. There is a Chinese proverb that says, “Illness
comes from what you eat. Trouble comes from what
you say.” Our mouth is like a very sharp axe. If we
say something inappropriate, we will not only hurt
30
others but also ourselves. Thus, it is very important
that we choose our words wisely.
D. Right Action
Right action means that we should not kill, steal,
engage in sexual misconduct, or take intoxicants of
any kind. Besides abstaining from doing unwhole­
some deeds, we also need to actively perform whole­
some deeds.
E. Right Livelihood
Right livelihood refers to the proper way of
making a living; abstaining from unethical jobs
such as operating gambling houses, selling alcoholic
beverages or instruments that can kill; and operat­
ing slaughterhouses. Also, part of right livelihood
is having well-disciplined habits such as getting an
adequate amount of sleep, food, exercise, rest, and
work. Right livelihood not only promotes efficiency
and health, it also enables us to have a joyous family
life and a stable society.
F. Right Effort
Right effort means to apply our effort in four
areas: 1) to not produce unwholesome qualities that
have not been produced; 2) to eliminate the unwhole­
some qualities that already exist; 3) to nurture whole­
some qualities that have not yet been produced; and
31
4) to maintain and multiply the wholesome qualities
that already exist.
G. Right Mindfulness
To have right mindfulness is to keep one’s at­
tention, awareness, and mind focused on the four
foundations of mindfulness: 1) the body is impure; 2)
feelings will always result in suffering; 3) the mind
is impermanent; 4) all phenomena do not have a sub­
stantial self.
If we always contemplate the meaning of im­
permanence, suffering, and non-self, we will not be
greedy for the triflings of this world. We will strive
diligently for the Truth.
H. Right Meditative Concentration
Right concentration refers to the four stages of
meditative concentration (dhyana). What it really
means is that we should concentrate our volition and
thoughts through meditation.
If we can fully master the eight elements of this
Noble Eightfold Path, we will reach Buddhahood.
So far, we have learned about the Four Noble
Truths, which can be compared to the process of
curing a disease. The second noble truth, the cause
of suffering, describes how a person becomes sick.
After determining the root of the illness, we prescribe
different methods for curing it, which is the fourth
32
noble truth─the path that leads to the eradication of
suffering. When the correct prescription is applied
and the disease is cured, it is the third noble truth─the
cessation of suffering. Physical illnesses are cured
with medicine, but mental illnesses are cured with
Buddhism. When we look at the Four Noble Truths
through the principles of curing a disease, we can see
that Buddhism is very logical and scientific.
After his enlightenment, the Buddha started
teaching what he had realized. The first time he
taught the Dharma, he “turned the wheel of Dharma”
three times by emphasizing different aspects of the
Four Noble Truths. The first turning was instruc­
tive; he taught about the content and definitions of
the Four Noble Truths. He said, “Such is suffering,
which is oppressive; such is the cause of suffering,
which beckons; such is the cessation of suffering,
which is attainable; such is the path, which can be
practiced.” The second turning of the wheel was to
provide encouragement. The Buddha persuaded his
students to practice the Four Noble Truths, to eradi­
cate afflictions and attain enlightenment. He told
them, “Such is suffering, you should understand it;
such is the cause of suffering, you should end it;
such is the cessation of suffering, you should realize
it; such is the path, you should practice it.” In the
third turning the Buddha shared his realization. The
Buddha told his students that he himself had realized
33
the Four Noble Truths. He encouraged all sentient
beings to put forth their effort and strive to realize the
Four Noble Truths just as he had done himself. The
Buddha told them, “Such is suffering, I have under­
stood it; such is the cause of suffering, I have ended
it; such is the cessation of suffering, I have realized
it; such is the path, I have practiced it.” From the em­
phasis the Buddha put on the Four Noble Truths, we
know they must be very important.
The Four Noble Truths are the fundamental
teachings of Buddhism. They have been practiced
for over two thousand years. Their content is very
profound indeed, such that it is difficult to express
their profundity in such a short space. Although what
you have just read is only a brief introduction, it has
surely planted wholesome seeds for your future in­
vestigation of Buddhism.
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